Apocalipse 2
Marvin Vincent · Citado em PreceptAustin
Apocalipse 2
Vincent adds hupomone is "Not merely endurance of the inevitable, for Christ could have relieved himself of his sufferings (Heb. 12:2, 3; compare Matt. 26:53); but the heroic, brave patience with which a Christian not only bears but contends." Hupomone - 31v - Lk. 8:15; Lk. 21:19; Rom. 2:7; Rom. 5:3; Rom. 5:4; Rom. 8:25; Rom. 15:4; Rom. 15:5; 2 Co. 1:6; 2 Co. 6:4; 2 Co. 12:12; Col. 1:11; 1 Th. 1:3; 2 Th. 1:4; 2 Th. 3:5; 1 Ti 6:11; 2 Ti 3:10; Titus 2:2; Heb. 10:36; Heb. 12:1; Jas. 1:3; Jas. 1:4; Jas. 5:11; 2 Pet. 1:6; Rev. 1:9; Rev. 2:2; Rev. 2:3; Rev. 2:19; Rev. 3:10; Rev. 13:10; Rev. 14:12 Related Resources: What does the Bible say about perseverance? | GotQuestions.org Perseverance of the Saints - is it biblical? | GotQuestions.org Have endured (used also in Rev 2:2)(941)(bastazo from basis = foot) literally means to take up and hold (Jn 10:31) or to bear/carry (Mk 14:13). In Acts 9:15 "to bear My Name" means to announce it to "Gentiles and kings and sons." Metaphorically bastazo means to bear, support, endure, i.e., labors, sufferings (Mt. 20:12, burden or weight, implied in Rev. 2:3). To bear a burden, whether physically, as of the cross, John 19:17, or metaphorically in respect of sufferings endured in the cause of Christ (Luke 14:27+; Rev. 2:3); Grown weary (2872) (kopiao from kopos = labor, fatigue) means to to exhibit great effort and exertion, to the point of sweat and exhaustion. becoming worn out, weary and/or faint. Figuratively kopiao means to become emotionally fatigued and/or discouraged and thus to lose heart and/or give up. The work described by kopiao was left one so weary it was as if the person had taken a beating. Kopiao describes not so much the actual exertion as the weariness which follows the straining of all one's powers to the utmost. Kopiao was sometimes used to refer to athletic training. Lightfoot says that kopiao "is used especially of the labor undergone by the athlete in his training.
Apocalipse 2
Vincent - “Its candlestick has been for centuries removed out of his place; the squalid Mohammedan village which is nearest to its site does not count one Christian in its insignificant population; its temple is a mass of shapeless ruins; its harbor is a reedy pool; the bittern booms amid its pestilent and stagnant marshes; and malaria and oblivion reign supreme over the place where the wealth of ancient civilization gathered around the scenes of its grossest superstitions and its most degraded sins” (Farrar, “Life and Work of Paul,” ii., 43, 44). (Revelation 2)
Apocalipse 2
Vincent on paradise - Originally an enclosed park, or pleasure-ground. Xenophon uses it of the parks of the Persian kings and nobles. “There (at Celaenae) Cyrus had a palace and a great park (παράδεισος), full of wild animals, which he hunted on horseback.… Through the midst of the park flows the river Maeander (“Anabasis,” i., 2, 7). And again: “The Greeks encamped near a great and beautiful park, thickly grown with all kinds of trees” (2:4, 14.) In the Septuagint, Gen. 2:8, of the garden of Eden. In the Jewish theology, the department of Hades where the blessed souls await the resurrection; and therefore equivalent to Abraham’s bosom (Lk 16:22, 23+). It occurs three times in the New Testament: here; 2 Cor. 12:4; Rev 2:7; and always of the abode of the blessed. Paige Patterson - Elaborate explanations making paradise distinct from heaven are common among biblical interpreters, but usually these are given without actual biblical reference. There is a good reason. The three occasions in which paradise does occur suggest that “paradise” is synonymous with the unique dwelling place of God or heaven. The first occurrence is in the gospel narrative when the convicted felon on the cross with Christ is told by Jesus, “Today you will be with me in paradise” (Luke 23:43). Since according to the text, upon our Lord’s physical demise his Spirit was with God (“into your hands I commit my spirit”) and since a promise of some inferior destination would hardly have been great comfort to the felon, the place he was promised was probably none other than the presence of God. (A Pilgrim Priesthood: An Exposition of the Epistle of First Peter) A similar situation occurs in Paul’s description in 2 Corinthians 12 of his temporary transfer to “the third heaven” (2Cor 12:2), which is also identified as “paradise” (2Co 12:4). Here is a clear indication that paradise and the third heaven, or the dwelling place of God, are viewed synonymously. All of the above is in perfect keeping with the understanding of the tree of life as being in the midst of the paradise of God in Ge 2:7. In fact, such a remarkable tree is again in view in Rev 22:2. The overcomer is promised that he will have the right to eat of the tree of life, which is in the midst of the paradise of God. One final word needs to be said about the language of the text. What is promised to the believer is that there is a xulon of life in the midst of the paradise of God. Almost inevitably the word used for “tree” in Greek is dendron. Xulon by comparison generally means simply “wood” and is not infrequently used as a reference to the cross. (ED: XULON FOUR TIMES TRANSLATED AS CROSS = Acts 10:39; Acts 13:29, Gal. 3:13; 1 Pet. 2:24) Is it possible that in John’s mind, the xulon of life mentioned here is none other than the cross of the Lord? Whatever the case, the promise is rich with the potential of a life eternal in the presence of God himself. (Page 91 Revelation: An Exegetical and Theological Exposition) Paradise is “the place where God lives.” Where God is, that is Paradise! -- David Guzik (Play Steven Curtis Chapman's old song Paradise.) Related Passages: Luke 23:43+ And He said to him, “Truly I say to you, today you shall be with Me in Paradise.” 2 Corinthians 12:4+ (PAUL) was caught up (harpazo ~ "raptured"!) into Paradise and heard inexpressible words, which a man is not permitted to speak.
Apocalipse 2
Vincent - Tribulation is perhaps as accurate a rendering as is possible, being derived from tribulum, the threshing-roller of the Romans. In both the idea of pressure is dominant, though θλῖψις does not convey the idea of separation (as of corn from husk) which is implied in tribulatio. Trench cites, in illustration of θλῖψις, pressure, the provision of the old English law, by which those who wilfully refused to plead had heavy weights placed on their breasts, and so were pressed and crushed to death Poverty (4432)(ptocheia) means abject poverty, state of being destitute. It speaks of extreme poverty, as in the life of a beggar. BDAG says it means a "state of being deficient in means of support." In 2 Co. 8:9 ptocheia describes Christ's poverty for us, so that we might become spiritually rich. In 2 Cor 8:2 ptocheia describes the churches in Macedonia though in deep poverty overflowed in their generous giving for the saints at Jerusalem. Used only 3x - 2 Co. 8:2; 2 Co. 8:9; Rev. 2:9. There are 12 uses in the Septuagint where it is used chiefly for affliction (Ps 44:24, Ps 88:9) and occasionally for misery (Ps 107:10) - Deut. 8:9; 1 Chr. 22:14; Job 30:27; Job 36:21; Ps. 31:10; Ps. 44:24; Ps. 88:9; Ps. 107:10; Ps. 107:41; Isa. 48:10; Lam. 3:1; Lam. 3:19; Contrast ptocheia with the other Greek word for poor: Poor (3993) penes (from penomai = to work for one’s daily bread) describes one with few provisions but not yet at the point of begging and still able to help oneself through his own labor or toil. In classical Greek usage the penēs are those who expend great personal energy to earn a living. Rich (rich man) (4145) plousios from ploutos = wealth, abundance, riches) is an adjective which defines that which exists in a large amount with implication of its being valuable. Literally plousios refers to having an abundance of earthly possessions that exceeds normal experience. As used in Eph 2:4 plousios refers to being plentifully supplied with something. Rich is used most often in the NT in the sense of having abundant possessions and especially material wealth and was a frequent topic addressed by the Lord Jesus. It is used figuratively in James to describe those who are rich in faith (Jas 2:5) similar to the figurative use to describe the believers in Smyrna. Plousios in the Revelation - Rev. 2:9; Rev. 3:17; Rev. 6:15; Rev. 13:16 Blasphemy (slander)(988)(blasphemia from blapto = hinder, injure, hurt + pheme = report, rumor, fame from phemí = to speak; see study of verb form blasphemeo) refers to verbal abuse against someone which denotes the very worst type of slander. It is speech which seeks to wound someone's reputation by evil reports, evil speaking. Abusive speech against someone by telling lies or otherwise offending them. In Classical Greek blasphemia/blasphemeo represented the strongest expression of personal defamation. Blasphemia means literally to speak to harm and in general therefore means to bring into ill repute and so to slander. Blasphemia - 18x in 17v (note concentration in Revelation) - Matt. 12:31; Matt. 15:19; Matt. 26:65; Mk. 3:28; Mk. 7:22; Mk. 14:64; Lk. 5:21; Jn. 10:33; Eph. 4:31; Col. 3:8; 1 Tim. 6:4; Jude 1:9; Rev. 2:9; Rev. 13:1; Rev. 13:5; Rev. 13:6; Rev. 17:3 Synagogue (4864) sunagoge from sunago = lead together, assemble or bring together) refers to a group of people “going with one another” (sunago) literally describes a bringing together or congregating in one place. Eventually, sunagoge came to mean the place where they congregated together. The word was used to designate the buildings other than the central Jewish temple where the Jews congregated for worship. Historically, the Synagogues originated in the Babylonian captivity after the 586 BC destruction of the temple by Nebuchadnezzar and served as places of worship and instruction. Sunagoge was the name of a group "Synagogue of the Freedmen" (Acts 6:9). Synagogues should have been (and frequently were) a place of teaching and proclamation of the Gospel (Mt 4:23, 9:35, 12:9, 13:54, Mk 6:2, Lk 4:15, 16, Lk 4:44, 6:6, 13:10, Jn 6:59, 18:20, Acts 9:20 = Paul immediately "began to proclaim Jesus," Acts 13:5 = Paul proclaimed "the word of God," Acts 14:1 = place Paul, et al, spoke and where "a large number of people believed," Acts 17:17, 18:4, 18:19, 19:8 = Paul, et al reasoned with various audiences in synagogues). Sunagoge is used a second time in Rev 3:9 "Behold, I will cause those of the synagogue of Satan, who say that they are Jews and are not, but lie–I will make them come and bow down at your feet, and make them know that I have loved you." Satan (4567)(satanas transliterated from Hebrew Satan - see 07854 and Aramaic sātānâ) literally means Adversary, the evil antagonist who offers opposition, hostility, resentment, etc and is an enemy who continually contends, opposes, and resists. In English dictionary an adversary is one who hates or opposes another person and tries to harm them or stop them from doing something because of hatred and malice. Satan is the inveterate, implacable, relentless, ruthless, remorseless, merciless, heartless, pitiless, cruel, hard, harsh, hardened, incorrigible, dedicated enemy of God and man. Satan is not a myth or a fable, but a created, fallen angel who is a real, supernatural evil being (Mt 16.23; 1 Th 2.18+). Satan is not divine but is subject to the divine Creator Jesus (John 1:3+, Col 1:16+). He was the tempter of Jesus and sifter of men like Peter (Mt 4.1+, Lk 4:2+, Mk 1:13+, Lk 22:31+). Satanas in the Revelation - Rev. 2:9; Rev. 2:13; Rev. 2:24; Rev. 3:9; Rev. 12:9; Rev. 20:2; Rev. 20:7 Related Resources: Wikipedia article - Persecution of Christians in the Roman Empire Why do most Jews reject Jesus as the Messiah? | GotQuestions.org Are Jews saved because they are God’s chosen people? Will Jews go to Heaven even if they do not trust in Jesus? | GotQuestions.org I am Jewish, can I become a Christian? What is replacement theology / supersessionism (Teaching that Church has Replaced Israel)? | GotQuestions.org What is spiritual Israel? | GotQuestions.org Will all Israel be saved in the end times? | GotQuestions.org Excerpts from The Epistle of Polycarp - translated by J B Lightfoot 9:3 But when the magistrate pressed him hard and said, ‘Swear the oath, and I will release thee; revile the Christ,’ Polycarp said, ‘Fourscore and six years have I been His servant, and He hath done me no wrong. How then can I blaspheme my King who saved me?’ 10:1 But on his persisting again and saying, ‘Swear by the genius of Caesar,’ he answered, ‘If thou supposest vainly that I will swear by the genius of Caesar, as thou sayest, and feignest that thou art ignorant who I am, hear thou plainly, I am a Christian. But if thou wouldest learn the doctrine of Christianity, assign a day and give me a hearing.’ 10:2 The proconsul said; ‘Prevail upon the people.’ But Polycarp said; ‘As for thyself, I should have held thee worthy of discourse; for we have been taught to render, as is meet, to princes and authorities appointed by God such honor as does us no harm; but as for these, I do not hold them worthy, that I should defend myself before them.’ 11:1 Whereupon the proconsul said; ‘I have wild beasts here and I will throw thee to them, except thou repent’ But he said, ‘Call for them: for the repentance from better to worse is a change not permitted to us; but it is a noble thing to change from untowardness to righteousness.’ 11:2 Then he said to him again, ‘I will cause thee to be consumed by fire, if thou despisest the wild beasts, unless thou repent.’ But Polycarp said; ‘Thou threatenest that fire which burneth for a season and after a little while is quenched: for thou art ignorant of the fire of the future judgment and eternal punishment, which is reserved for the ungodly. But why delayest thou? Come, do what thou wilt.’43 Robert Neighbor - The Church at Smyrna "I know thy works, and tribulation, and poverty, (but thou art rich) and I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of satan" (Rev. 2:9) While in the Church at Smyrna we have the second of the Churches of Asia, a literal church with its own peculiar history; yet in the Church of Smyrna the Holy Spirit is evidently giving us a vision of the times that followed the days of the first Apostles. We mean there was not alone a geographical aggression as the Spirit brought out church after church stretching over Asia, but that there is also a most evident chronological aggression, scoping the whole time from the Apostles until the return of Christ, when He receives the Church unto Himself. With this time element in mind there are several things in the Church at Smyrna for our consideration: 1. We have in Smyrna two results of the walk of life of the Church at Ephesus. (1) THERE IS THE PERSECUTION THAT WAS THE OUTGROWTH OF THE FAITHFUL WITNESS OF THE CHURCH AT EPHESUS. Christ says to Smyrna: "I know thy tribulation and poverty." He even prophesies, "Behold, the devil shall cast some of you into prison, that ye may be tried, and ye shall have tribulation ten days." Persecution is always a result of fidelity. "Yea, and all that will live Godly in Christ Jesus, shall suffer persecution" (II Tim. 3:12). The persecution may not now be the same kind but persecution will be keen and strong wherever there is real separation and sanctification. (2) THERE ARE THE JUDAISTIC TEACHERS CREEPING IN, AS THE RESULT OF THE EPHESIAN LOSS OF THE FIRST LOVE. "I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of satan." We have before us the second step in the church's departure from the Living God. When we have left our first love, we are sure to begin to turn towards the commandments of men. In the day of the Apostle Paul there were many who sought to place upon the church burdens heavy to be borne. It proved hard to get Christian Jews away from their Judaism. The wanted to continue the old Jewish ceremonies while they at the same time, received the Lord Jesus as their Saviour. The Epistle to the Galatians was particularly written to warn against this very thing. 2. We have in Smyrna and its false teachings a parallelism with the second parable of Matthew 13 — the parable of the tares of the field. "Another parable put He forth unto them, saying, The Kingdom of Heaven is likened unto a man which sowed good seed in his field: But while men slept, his enemy came and sowed tares among the wheat, and went his way" (Matt. 13:24,25). (1) THE GOOD SEED WAS SOWN. The Church at Ephesus sowed this good seed, she was a faithful and true witness; she held the Word of God in its purity and she preached it, in its power. (2) "WHILE MEN SLEPT." This passage may refer to the same condition expressed in the words, "Thou hast left thy first love." There was a lethargy in spirit, a weariness in fellowship; the eyes of the saints became drowsy toward Christ. The whole picture is that of the weariness of saints. This is pictured in the garden, as Peter and James and John, through the weakness of their flesh, forgot to "watch and pray" with the Master, and fell asleep. (3) AN ENEMY SOWED THE TARES. There are some who vainly imagine that the tares sowed in those early days (the Judaism that crept in unawares) was of short duration. Not so. The wheat and the tares were to grow together unto the end of the age. The tares are still here. On every hand there are those who are confounding the church with Judaism. An example of this is seen in the effort of some to lead the church into bondage to the Jewish Sabbath. Another example is the sacerdotalism of the present day — an effort to lead the church under the authority of men who assume priestly powers. The final result of Judaism's entrance is also seen today in the entrance of liberalism and modernism into the very heart of church life. Such are the dire results of the church which left its first love. Joe Stowell - HE KNOWS I KNOW YOUR TRIBULATION AND YOUR POVERTY. . . . DO NOT FEAR WHAT YOU ARE ABOUT TO SUFFER.—Revelation 2:9–10 After the evening service at a conference where I was speaking, a couple approached me and asked if we could talk privately. As we went into a side room, it was obvious that they had something deep on their hearts. They told me about their son who was a senior in high school. He loved the Lord and was a leader in their church youth group as well as holding leadership positions at school. They wept as they went on to say that he had been killed two weekends before in a head-on collision. It was one of those times when it seems like there aren’t any words in our dictionary to express the grief or to console a broken heart. As I searched for ways to help them see it from God’s point of view the boy’s mother said, “Our pastor told us that God didn’t know this was going to happen and that God was just as surprised as we were that our son had lost his life.” I was shocked. If you want to comfort grieving hearts, that’s not where you start. While it may be a valiant attempt to excuse God for not preventing the tragedy, this kind of poor theology leaves us as victims of the careless winds of fate. Thankfully, nothing could be further from the truth. God did know. As Oswald Chambers wrote, “The circumstances of a saint’s life are ordained of God. In the life of a saint there is no such thing as chance.” He is all-knowing, (Rev 2:9 = "I know") and nothing escapes His perception or permission. And although we don’t always understand why He permits pain, we do know that we can trust in His character. He is a good, loving, and wise God, and He cannot be unfaithful to Himself. Take comfort in knowing that God knows; that He is never distracted; that nothing escapes His attention. Thankfully, there is no need for contingency plans in heaven. Working all things together for good is not an insurmountable problem for Him. He knows! Sometimes that is all we need to know. (Borrow Strength for the journey : day-by-day with Jesus) Joe Stowell - TRUE PROSPERITY “I KNOW YOUR TRIBULATION AND YOUR POVERTY (BUT YOU ARE RICH).” (JESUS TO THE CHURCH AT SMYRNA.) —Revelation 2:9 Have you ever envied the prosperity of the wicked? Particularly if in your commitment to righteousness you have not prospered as others have? As a child I enjoyed “3-D” comic books. A special set of glasses with colored plastic lenses and cardboard frames came with them. Without the glasses, the books were blurred and unclear. With the glasses, they came alive with action and color. Seeing life through God’s glasses will always provide an accurate assessment of life around us. From God’s point of view, the wicked are not in an enviable position. As the psalmist said, “Surely you place them on slippery ground; you cast them down to ruin. How suddenly are they destroyed. . . . As a dream when one awakes, so when you arise, O Lord, you will despise them as fantasies” (Psalm 73:18–20). Or to put it another way, what difference does it make to have a big inning and lose the whole ballgame? Is it a sign of prosperity to stand before God and hear Him say, “Depart from me, you who are cursed, into the eternal fire prepared for the devil and his angels” (Matthew 25:41)? As Christ said, “What good will it be for a man if he gains the whole world, yet forfeits his soul?” (Matthew 16:26). In Luke 12 Christ told of a wealthy man who was so prosperous that he had to tear down his old barns and build new ones. He said to himself, “‘You have plenty of good things laid up for many years. Take life easy; eat, drink and be merry.’ But God said to him, ‘You fool! This very night your life will be demanded from you. Then who will get what you have prepared for yourself?’” (Lk 12:19–20+). True prosperity is not measured in cash or commodities but in our privileged relationship with the ever-present God. That is why we can sing with Fanny Crosby, “Take the world, but give me Jesus.” Would you be willing to define prosperity in terms of God’s unfailing presence in your life and His provision for an eternal experience with Him? (See Psalm 73:23–28.) (Borrow Strength for the journey : day-by-day with Jesus) “Take the world, but give me Jesus.” all its joys are but a name; but his love abides forever, through eternal years the same. Take the world, but give me Jesus, sweetest comfort of my soul; with the Savior watching o'er me, I can sing, though thunders roll. [Refrain] Refrain: Oh, the height and depth of mercy! Oh, the length and breadth of love! Oh, the fullness of redemption, pledge of endless life above! Take the world, but give me Jesus; in his cross my trust shall be till with clearer, brighter vision (Fanny Crosby was blind!) face to face my Lord I see. [Refrain] Revelation 2:10 'Do not fear what you are about to suffer. Behold, the devil is about to cast some of you into prison, so that you will be tested, and you will have tribulation for ten days. Be faithful until death, and I will give you the crown of life. BGT Revelation 2:10 μηδὲν φοβοῦ ἃ μέλλεις πάσχειν. ἰδοὺ μέλλει βάλλειν ὁ διάβολος ἐξ ὑμῶν εἰς φυλακὴν ἵνα πειρασθῆτε καὶ ἕξετε θλῖψιν ἡμερῶν δέκα. γίνου πιστὸς ἄχρι θανάτου, καὶ δώσω σοι τὸν στέφανον τῆς ζωῆς. KJV Revelation 2:10 Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. NET Revelation 2:10 Do not be afraid of the things you are about to suffer. The devil is about to have some of you thrown into prison so you may be tested, and you will experience suffering for ten days. Remain faithful even to the point of death, and I will give you the crown that is life itself. CSB Revelation 2:10 Don't be afraid of what you are about to suffer. Look, the Devil is about to throw some of you into prison to test you, and you will have affliction for 10 days. Be faithful until death, and I will give you the crown of life. ESV Revelation 2:10 Do not fear what you are about to suffer. Behold, the devil is about to throw some of you into prison, that you may be tested, and for ten days you will have tribulation. Be faithful unto death, and I will give you the crown of life. NIV Revelation 2:10 Do not be afraid of what you are about to suffer. I tell you, the devil will put some of you in prison to test you, and you will suffer persecution for ten days. Be faithful, even to the point of death, and I will give you the crown of life. NLT Revelation 2:10 Don't be afraid of what you are about to suffer. The devil will throw some of you into prison to test you. You will suffer for ten days. But if you remain faithful even when facing death, I will give you the crown of life. NRS Revelation 2:10 Do not fear what you are about to suffer. Beware, the devil is about to throw some of you into prison so that you may be tested, and for ten days you will have affliction. Be faithful until death, and I will give you the crown of life. NJB Revelation 2:10 Do not be afraid of the sufferings that are coming to you. Look, the devil will send some of you to prison to put you to the test, and you must face hardship for ten days. Even if you have to die, keep faithful, and I will give you the crown of life for your prize. NAB Revelation 2:10 Do not be afraid of anything that you are going to suffer. Indeed, the devil will throw some of you into prison, that you may be tested, and you will face an ordeal for ten days. Remain faithful until death, and I will give you the crown of life. YLT Revelation 2:10 'Be not afraid of the things that thou art about to suffer; lo, the devil is about to cast of you to prison, that ye may be tried, and ye shall have tribulation ten days; become thou faithful unto death, and I will give to thee the crown of the life. Fear: Mt 10:22 what you are about to suffer: Da 3:16-18 Mt 10:28 Lu 12:4-7 the devil: Rev 12:9-11 13:2,7,15-17 Lu 21:12 Joh 13:2,27 Eph 2:2 6:12 1Pe 5:8 you will be tested: Rev 2:9 ten days: Hab 2:3 1Pe 1:6,7 Be faithful until death: Rev 12:11 Mt 10:22 Mt 24:13 Mk 8:35 13:13 Lu 21:16-19 Joh 12:25 Ac 20:24 Acts 21:13 2Ti 4:7,8 I will give you the crown of life: Rev 3:11 Jas 1:12 1Pe 5:4 Revelation 2 Resources - Multiple Sermons and Commentaries Crown of Life - One of 5 Crowns DO NOT FEAR BE FAITHFUL Related Passages: Revelation 12:11+ “And they overcame him because of the blood of the Lamb and because of the word of their testimony, and they did not love their life even when faced with death. (see Lk 12:1+) Matthew 10:22+ “You will be hated by all because of My name, but it is the one who has endured (How? see below) to the end who will be saved. Matthew 24:13+ “But the one who endures to the end, he will be saved. (NOT WORKS SALVATION! -- only possible because the Spirit enables the believer to continue to endure -- yet he must still do his part! - see principle of 100/100) 1 Peter 1:6; 7+ In this (WHAT?) you greatly rejoice, even though now for a little while (HOW LONG? cf 2 Cor 4:17+), if (SINCE IT IS) necessary (cf Acts 14:22+), you have been distressed by various (SEE 1 Pe 4:10+ "MANIFOLD" GRACE FOR VARIOUS) trials, 7 so that the proof of your faith, being more precious than gold which is perishable, even though tested by fire, may be found to result in praise and glory and honor at the revelation of Jesus Christ; James 1:12+ Blessed is a man who perseveres (present tense - only possible because the Spirit enables us -- yet we must still do our part! - see principle of 100/100) under trial; for once he has been approved, he will receive the crown of life (ONLY HERE AND Rev 2:10)which the Lord has promised to those who love (present tense - again, only possible because the Spirit enables us -- Php 2:13NLT+-- yet we must still do our part! - see principle of 100/100 cf Jn 14:15 - not "Let go, let God," but "Let God, let's go!") Him. Jesus gives 3 commands (if you include behold which is a command to "Pay attention") in this passage. Do not fear (phobeo) what you are about to suffer (pascho) - Do not fear is present imperative with a negative calling for them to stop being afraid (Jesus gave the same command to John in Rev 1:17+). Sometimes we think that Christians who endure persecution are almost super-human, and we don’t appreciate the depths of fear they struggle with. Fear is the normal reaction to the threat of persecution or suffering. Here is the principle that when we suffer for His Name, we can be assured He will provide the grace to go through the suffering, whether it passes or whether we pass from this life to the next. His grace is sufficient in every one of these "crushing" circumstances (cf 2Co 12:9+). Notice that Jesus does not say what you might suffer but what you are about to suffer. About to is mello in the present tense indicating that suffering was "coming" or was "on its way" and thus was imminent or just around the corner so to speak! And so Jesus gave the saints at Smyrna a prophetic warning providing time for them to prepare their hearts for the persecution that was coming. The purifying fires of affliction caused the lamp of the testimony of the church in Smyrna to burn all the more brilliantly. The blood of the martyrs is the seed of the church. “Ye fearful saints, fresh courage take! The clouds ye so much dread Are big with mercy, and shall break In blessing on your head.” --William Cowper Jesus addressing His disciples (Lk 12:1+) - “I say to you, My friends, do not be afraid of those who kill the body and after that have no more that they can do. 5 “But I will warn you whom to fear: fear (aorist imperative see our need to depend on the Holy Spirit to obey) the One who, after He has killed, has authority to cast into hell; yes, I tell you, fear Him!" (Lk 12:4-5+) The church at Smyrna (nor we) did not have to fear death because Jesus has conquered death (1 Cor 15:55, 56, 57+) for them (and us) and with that victory also conquered the fear of death.... Therefore, since the children share in flesh and blood, He Himself likewise also partook of the same, that through death He might render powerless him who had the power of death, that is, the devil, and might free (apallasso - liberate, release, set free from a controlling state) those who through fear of death were subject to slavery all their lives. (Hebrews 2:14, 15+)